1. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Soul, irrational, vegetative • irrational, • irrationality • irrationality of Torah, rabbinic responses to
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 263; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 171; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 22
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃'' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.'' None |
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2. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Andronicus of Rhodes, Aristotelian, Emotion as irrational movement of the soul through the supposition (hupolēpsis), not mere appearance, of good or bad • passion, irrationality of
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 180; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41
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3. Philo of Alexandria, On The Creation of The World, 79, 81, 83 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Soul, irrational, vegetative • animals, as irrational • humanity, rational vs. irrational • irrationalness
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180, 400; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Wilson (2012), The Sentences of Sextus, 111
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79 This is the first reason on account of which it seems that man was created after all other animals. And there is another not altogether unreasonable, which I must mention. At the moment of his first birth, man found all the requisites for life ready prepared for him that he might teach them to those who should come afterwards. Nature all but crying out with a distinct voice, that men, imitating the Author of their being, should pass their lives without labour and without trouble, living in the most ungrudging abundance and plenty. And this would be the case if there were neither irrational pleasures to obtain mastery over the soul raising up a wall of gluttony and lasciviousness, nor desires of glory, or power, or riches, to assume dominion over life, nor pains to contract and warp the intellect, nor that evil councillor--fear, to restrain the natural inclinations towards virtuous actions, nor folly and cowardice, and injustice, and the incalculable multitude of other evils to attack them. 81 But if the immoderate violence of the passions were appeased by temperance, and the inclination to do wrong and depraved ambition were corrected by justice, and in short if the vices and unhallowed actions done in accordance with them, were corrected by the virtues, and the energies in accordance with them, the war of the soul being terminated, which is in good truth the most grievous and heavy of all wars, and peace being established, and founding amid all our faculties, a due regard for law, with all tranquillity and mildness, then there would be hope that God, as being a friend to virtue, and a friend to honour, and above all a friend to man, would bestow upon the race of man, all kinds of spontaneous blessings from his ready store. For it is evident that it is easier to supply most abundantly the requisite supplies without having recourse to agricultural means, from treasures which already exist, than to bring forth what as yet has no existence. XXVII.
83 And besides all this, another is also mentioned among the necessary causes. It was necessary that man should be the last of all created beings; in order that being so, and appearing suddenly, he might strike terror into the other animals. For it was fitting that they, as soon as they first saw him should admire and worship him, as their natural ruler and master; on which account, they all, as soon as they saw him, became tame before him; even those, who by nature were most savage, becoming at once most manageable at the first sight of him; displaying their unbridled ferocity to one another, and being tame to man alone. ' None |
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4. New Testament, 1 Corinthians, 13.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • faith, irrational • passion/passions, irrational
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 113; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 339
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13.13 νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη.'' None | sup>
13.13 But now faith, hope, and love remain-- these three. The greatest of these is love.'' None |
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5. New Testament, Romans, 7.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • irrationality of Torah, rabbinic responses to • parts (of the soul), irrational parts
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 256, 257; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 299
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7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου.'' None | sup>
7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. '' None |
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6. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • parts (of the soul), irrational parts • thymos, rational/irrational
Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 172; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 305
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7. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Emotions, Plato, Posidonius, Galen, without irrational forces in the soul • Galen, Platonizing ecletic doctor, Irrational forces trained by diet, music, gymnastics • Posidonius, Stoic, Reverts to Plato's tripartition of soul, recognizing, besides reason, two irrational capacities, thumos (aggression) and epithumia (appetite) • Posidonius, Stoic, Training of irrational capacities starts in the womb, following Plato, and involves seed, behaviour of mother, diet, habituation e.g. by rhythms and scales • Zeno of Citium, Stoic, Not accept Plato's irrational part of the soul • elevation, irrational vs. well-reasoned • irrational • passion, irrationality of
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 174; Graver (2007), Stoicism and Emotion, 227; Hockey (2019), The Role of Emotion in 1 Peter, 69; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 65, 258
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8. Diogenes Laertius, Lives of The Philosophers, 7.85-7.88 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Emotions, Plato, Posidonius, Galen, without irrational forces in the soul • Posidonius, Stoic, Music as training irrational character • Posidonius, Stoic, Training of irrational capacities starts in the womb, following Plato, and involves seed, behaviour of mother, diet, habituation e.g. by rhythms and scales • irrational • passion, irrationality of
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 165, 174, 195; Hockey (2019), The Role of Emotion in 1 Peter, 69, 81; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 97
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7.85 An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it." "7.86 As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically." '7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.'" None |
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9. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Emotions, Plato, Posidonius, Galen, without irrational forces in the soul • Soul, irrational, vegetative • irrational beings, are not product of god • irrational beings, do not participate in truth and virtue • mortal irrational, see • non-/irrational parts of appetite, see appetite/mortalappetite, see appetite • soul, irrational
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 15, 450, 487; Dillon and Timotin (2015), Platonic Theories of Prayer, 175; Schibli (2002), Hierocles of Alexandria, 208, 273, 341; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 135
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10. Augustine, The City of God, 14.9 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Emotions, Plato, Posidonius, Galen, without irrational forces in the soul • Posidonius, Stoic, Judgements never sufficient for emotion (i) irrational movements of emotional part also required, as shown by emotions fading faster than judgements, due to satiety with movements • Time-lapse, effects of, Because irrational forces tire • irrationality
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 109, 112; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 56
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14.9 But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call &" None |
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11. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Life, irrational • mortal irrational, see • non-/irrational parts of appetite, see appetite/mortalappetite, see appetite
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 597; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 133, 134
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